The role of values in road safety culture: Examining the valuation of freedom to take risk,risk taking and accident involvement in three countries

National focus on individual freedom versus paternalistic values is a fundamental theme, which defines the status of traffic safety in different countries. The present study examines the role of such values in road safety culture based on survey data from car and bus drivers from three countries with distinctly different road safety records: Norway (N = 596), Israel (N = 129) and Greece (N = 386). While Norway has the highest road safety level in Europe, and Israel also performs better than the EU average, the road safety level in Greece was far below the EU average. As these positions reflect differences in policies and national regulations in drivers’ freedom to take risk, we hypothesize a higher focus on individual freedom to take risk and lower focus on paternalism among the Greek drivers. Results indicate, in accordance with our hypothesis, that the Greek drivers value freedom to take risk in traffic higher than drivers from Norway and Israel. Greek drivers also expect higher levels of risk taking from other drivers in their country, they report higher levels of risky driving themselves, and are more often involved in accidents. Thus, it seems that values have an important role in Road Safety Culture (RSC), legitimizing and motivating risky driving, which are related to accidents. We found, however, contrary to our hypotheses, that the Greek drivers also had the most paternalistic attitudes among the drivers in the three countries. In the present paper, we try to solve this Greek paradox.     

提取过程越久记忆保持越好吗？材料难度的调节作用

提取练习效应揭示了提取对记忆保持的关键意义;学习时间分配的有关研究表明提取练习效应的大小可能与材料难度有关。两个实验探讨了提取时间与材料难度对提取练习效应的影响：实验1采用2（提取时间：短,长）×2（材料难度：容易,困难）的混合设计,5分钟后测查记忆保持水平。实验2采用类似设计,将最终测试间隔延长至24小时。结果发现,⑴ 延长提取时间均提高了记忆成绩和记忆保持率。⑵ 即时测试条件下,提取时间较短时,不同难度材料的记忆成绩差异不显著;提取时间较长时,困难材料的记忆成绩高于容易材料;困难材料的记忆保持率在不同提取时间下均高于容易材料。⑶ 延迟测试条件下,无论提取时间长短,困难材料的记忆成绩及保持率均高于容易材料。研究表明,延长提取时间对提取练习效应的影响受材料难度的调节;情境背景和必要难度是解释该调节作用的可能理论框架。     

Attention to Emotion and Non-Western Faces: Revisiting the Facial Feedback Hypothesis

In a modified replication of Strack, Martin, and Stepper's demonstration of the Facial Feedback Hypothesis (1988), we investigated the effect of attention to emotion on the facial feedback process in a non-western cultural setting. Participants, recruited from two universities in Ghana, West Africa, gave self-reports of their perceived levels of attention to emotion, and then completed cartoon-rating tasks while randomly assigned to smiling, frowning, or neutral conditions. While participants with low Attention to Emotion scores displayed the usual facial feedback effect (rating cartoons as funnier when in the smiling compared to the frowning condition), the effect was not present in individuals with high Attention to Emotion. The findings indicate that (1) the facial feedback process can occur in contexts beyond those in which the phenomenon has previously been studied, and (2) aspects of emotion regulation, such as Attention to Emotion can interfere with the facial feedback process.     

Janteloven and the Expression of Pride in Norway and the United States

The current study tested how culture may affect the interpretation of the expression of pride among Norwegian and U.S. participants. Our results show that participants from Norway ascribed more negative trait attributions to a target person expressing pride than U.S. participants. It is proposed that Janteloven is responsible for the differences in these trait attributions, and we interpret the results from a “closed-system” and “open-system” (Mayr, 1976) perspective.     

Beneficial effects of pro‐social behaviour on physical well‐being in Chinese samples

To confirm the relationship between pro‐social behaviour and increased physical functioning revealed by previous researchers in Western samples, we conducted four experiments with 378 Chinese undergraduates. The participants' strength to hold, to grip and to lift, as well as their vitality (walking speed), were measured after thinking of acts of kindness. The results showed that recalling pro‐social behaviour (helping others or spending money on others) that had occurred in the past or imagining pro‐social behaviour happening in the future imbued people with more physical strength and vitality. In three experiments, pro‐social behaviour boosted the positive mood of the actors, but the effect was only significant in one experiment, suggesting that the hidden gift may include increased happiness, but that enhanced physical functioning cannot be accounted for by differences in emotions. These results add to the evidence that the function of pro‐social behaviour in promoting physical functioning may be culturally universal.     

The use of religion in coping with grief among bereaved Malay Muslim parents

The purpose of this study is to explore the influence of religion on bereaved parents after the death of a child. Literature had attempted to understand how religiosity may influence parental grief both in positive and negative ways. However, this area is scarcely explored in the Malaysian context. This qualitative study involved 11 bereaved parents who lost their children due to accidents (n?=?9) and homicide (n?=?2). Open-ended questions that focused on the importance, activities, and role of religion in the grieving process among Malay parents were asked. According to the thematic analysis, some of the main themes found were that the bereaved parents described religion as a beneficial mechanism in helping them to adapt with their losses through various responses that indicated the perception that religion as a guidance. However, other than the positive impact, religiosity can also lead the bereaved parents to experience negative effects of using religion as a coping strategy. The influence of culture is prevalent in the current study as the theme of mystical belief and paranormal experiences were also reported. This study provides some professional implication from the possible use of religion in intervention.     

‘Hope givers’? A scoping review of new media and mental health in 27 Australian Christian organisations

This article explains a range of conceptual and methodological innovations in the use of new media for the clinical practice and public communication of mental health. Building on two current contexts – the emerging research area of new media and mental health, and major reform of the mental health system in Australia – this article presents a scoping review of the online communication of Christian organisations that offer mental health care in Australia. This article compares the websites of 27 Australian Christian mental health organisations, analysing these organisations’ configurations of mainstream and religious modalities of mental health care, their discursive and visual communication strategies, as well as their use of social media platforms.     

In Defense of “Denial”: Difficulty Knowing When Beliefs Are Unrealistic and Whether Unrealistic Beliefs Are Bad

Bioethicists often draw sharp distinctions between hope and states like denial, self-deception, and unrealistic optimism. But what, exactly, is the difference between hope and its more suspect cousins? One common way of drawing the distinction focuses on accuracy of belief about the desired outcome: Hope, though perhaps sometimes misplaced, does not involve inaccuracy in the way that these other states do. Because inaccurate beliefs are thought to compromise informed decision making, bioethicists have considered these states to be ones where intervention is needed either to correct the person’s mental state or to persuade the person to behave differently, or even to deny the person certain options (e.g., another round of chemotherapy). In this article, we argue that it is difficult to determine whether a patient is really in denial, self-deceived, or unrealistically optimistic. Moreover, even when we are confident that beliefs are unrealistic, they are not always as harmful as critics contend. As a result, we need to be more permissive in our approach to patients who we believe are unrealistically optimistic, in denial, or self-deceived—that is, unless patients significantly misunderstand their situation and thus make decisions that are clearly bad for them (especially in light of their own values and goals), we should not intervene by trying to change their mental states or persuade them to behave differently, or by paternalistically denying them certain options (e.g., a risky procedure).     

Humanity in Schillebeeckx’s Hermeneutic Phenomenology. Towards a Methodology

This paper offers an analysis of Edward Schillebeeckx’s insights on different perceptions of revelation as related to concepts like salvation, God, church, human experience and creation in the work Jesus in Our Western Culture. The incentive of Schillebeeckx’s hermeneutical method in nowadays Western phenomenology, upon which God “breathed his breath of life”, triggered our interest in meanings which Schillebeeckx ascribes to human history as the realm of God’s work for the benefit of men and women. This meaning is suggested in the very beginning of the book by its original Dutch title If Politics is not Everything. As stated in this work’s introduction, Schillebeeckx’s main theme is the origin of salvation in the humanum, from the Abba experience to nowadays revelatory events. Our attempt is to see how Schillebeeckx’s humanum, which is the embodiment of human experience of consciousness, becomes relevant for the Christian doctrines and why Schillebeeckx reckons that bringing them together would impact both his worldview and Western culture.